Talmud sobre II Samuel 16:26

Aḥitophel was a man great in Torah. It is written²⁴²2S. 6:1. The verse is written in military language but does not appear in a military context.: David again assembled all young men in Israel, 30’000. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana²⁴³Num. rabba 4(21),12(25); Midrash Samuel 24(5).: Ninety thousand Elders did David ordain on one day, but he did not ordain Aḥitophel with them²⁴⁴Justifying Ahitophel’s hatred of David. He had enough reason as Batseba’s grandfather.. That is what is written: David again assembled all young men in Israel, 30’000. He added, 30’000. Again, 30’000, and the simple sense of the verse, 30’000; together 90’000. You find that at the moment when David came to carry the Ark of the Eternal’s Covenant, he did not carry it following the Torah²⁴⁸Num. 7:9.. They moved the Ark of God’s Covenant on a new car²⁴⁵2S. 6:3., etc. The Ark lifted the Cohanim up and tore them down to the ground; lifted the Cohanim up and tore them down to the ground. David sent and brought Aḥitophel. He told him, can you not tell me why the Ark lifted the Cohanim up and tore them down to the ground, lifted the Cohanim up and tore them down to the ground? He answered, send and ask all the wise men whom you ordained. David said, any man who knows how to put this in order but does not put it in order should end up strangled. He said something in front of it and it was steadied. That is what is written²⁴⁶2S. 6:13; 2 Chr. 15:20. The two verses contradict one another.: It was when the carriers of the Eternal’s Ark took six steps that he sacrificed a bull and a fattened calf. Rebbi Ḥanina and Rebbi Mana, one said, for every step a bull and a fattened calf and at the end seven oxen and seven rams; but the other said, for every step seven oxen and seven rams and at the end a bull and a fattened calf²⁴⁷To explain both verses (Note 246). Babli Sotah 35b.. The Holy One, praise to Him, said to Aḥitophel: Something which the schoolchildren say every day in assembly you did not say to him: to the Bene Qehat he did not give; for the service of the holy [vessels] is on them, they should carry on the shoulder²⁴⁸Num. 7:9.. But so you told him. ²⁴⁹Differently Babli Sukkah 53a; hinted at Makkot 11a. Similarly you find that when David started to excavate the foundations²⁵⁰Greek θεμελίωσις; cf. Sotah 6:2 Note 17. of the Temple, he dug down fifteen hundred cubits and did not find the abyss. At the end he found a clay pot and wanted to lift it. It told him, you cannot lift me. We asked, why? It answered, because I am here suppressing the abyss. He asked it, since when are you here? It answered, from the Moment that the Merciful spoke on Sinai: I am the Eternal, your God²⁵¹Ex. 20:2., the earth trembled and sank down, and I was put here to suppress the abyss²⁵²Cf. Babli ˋAvodah zarah 3a, Midrash Tehillim 74 #4. The reference is to Ps.76:9: The earth was fearful and quiet. The earth was fearful because it was created on condition that Israel accept the Torah; when Israel accepted the Ten Commandments the earth became quiet since its continued existence was assured. The cover on the abyss sits on the waters of the Deluge (Gen.7:11).. Nevertheless, he did not listen to it; when he lifted it the abyss rose and threatened to flood the world. Aḥitophel was standing there. He said, now David will be strangled and I shall rule. David said, any Sage who knows how to put this in order but does not put it in order should end up strangled. He said what he said²⁵³A magical spell. and it was steady. David started to sing a song of ascent, a song for a rise of 100 [cubits]. For each hundred cubits he composed a song. Nevertheless, he ended up strangled. Rebbi Yose said, that is what the proverb says, a person has to worry about the curse of a rabbi, even if it is for nothing²⁵⁴Babli Berakhot 56a, Makkot 11a.. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: The scroll which Samuel handed over to David, Aḥitophel composed it by the Holy Spirit²⁵⁵The blueprint for building the Temple (1Chr. 28:11).. What did Aḥitophel do? If anybody asked for his counsel in anything and he gave his advice, he said go and do such and such, and if you do not believe me ask the Urim and Tummim. He went, asked, and found it correct²⁵⁶Midrash Tehillim 3(4). (We do not find that the oracle could be used for anything but affairs of state.). That is what is written²⁵⁷2S. 16:23.: The counsel of Aḥitophel which he gave in those days, etc. Man is read but not written²⁵⁸Babli Nedarim 37b.; the verses could not call him “a man.²⁵⁹In Midrash Tehillim 3(4): “but an angel.””

The following [occurrences of lamed-alef (not)] which have to be read as lamed-waw (to, by, has) are found in the Prophets and Hagiographa: multiply;³²The introductory word of 1 Sam. 2, 3 in which occurs the phrase and by Him are actions weighed according to the ḳerë, but the kethib reads ‘and actions are not weighed’. Hushai;³³i.e. 2 Sam. 16, 18, where the ḳerë is his will I be and the kethib ‘I will not be’. said;³⁴i.e. 2 Kings 8, 10. Here the ḳerë is say unto him, thou shalt surely recover, and the kethib ‘say, thou shalt not surely recover’. thou hast multiplied;³⁵i.e. Isa. 9, 2.The ḳerë is Thou hast increased their joy, and the kethib ‘Thou hast not increased joy’. their affliction;³⁶i.e. Isa. 63, 9. The ḳerë is In all their affliction He was afflicted (lit. there was affliction to Him) and the kethib ‘in all their affliction He was not an adversary’. He slay me;³⁷i.e. Job 13, 15. The ḳerë is yet will I trust Him, the kethib ‘I have nothing to hope for’. I keep silence;³⁸i.e. Job 41, 4. The ḳerë is would I keep silence (to him), the kethib ‘I would not keep silence’. as the (wandering) sparrow;³⁹i.e. Prov. 26, 2. The ḳerë is shall come home (to him), the kethib ‘shall not come home’. his friends;⁴⁰i.e. Prov. 19, 7. The ḳerë is they turn against him, the kethib ‘they do not turn’. Zerubbabel;⁴¹i.e. Ezra 4, 2, The ḳerë is we do sacrifice unto Him, the kethib ‘we do not sacrifice’. were fashioned;⁴²i.e. Ps. 139, 16. The ḳerë is ‘and for it there was one among them’, the kethib when as yet there was none of them. In this instance E.V. follows the kethib. know ye;⁴³i.e. Ps. 100, 3. The ḳerë is we are His, the kethib ‘and not we (have made) ourselves’. be gathered;⁴⁴i.e. Isa. 49, 5. The ḳerë is be gathered unto Him, the kethib ‘be not gathered’. name,⁴⁵i.e. 1 Chron. 11, 20. The ḳerë is and had a name among the three, the kethib ‘and not a name among the three’. [this last also] in the corresponding passage.⁴⁶viz. in 2 Sam. 23, 18. This reading is suggested by N.Y. to replace that of V ‘and his word’ which is meaningless. In this verse, however, lamed-waw is both written and read. [More probably ודבר in V is a misreading of daleth signifying ‘four’ which should be attached to the beginning of the next Rule.] [38a]

The following words are to be read but are not written [in the text]: the children of;⁵²In Judg. 20, 13. Euphrates;⁵³In 2 Sam. 8, 3. man;⁵⁴In 2 Sam. 16, 23. as;⁵⁵ibid. XVIII, 20. V incorrectly בן for כן. his sons;⁵⁶2 Kings 19, 37. of hosts;⁵⁷ibid. 31. come;⁵⁸In Jer. 31, 38 (some edd. 37). thereof;⁵⁹In Jer. 50, 29. V incorrectly lo’ for lah. unto me;⁶⁰In Ruth 3, 5. to me.⁶¹ibid. 17.

The following are spelt with a waw but read with a yod: prisoners;⁹⁹Gen. 39, 20, written ’asurë and read ’asirë. Abigail;¹⁰⁰1 Sam. 25, 18, written Abugail and read Abigail. I make thee … go up and down;¹⁰¹2 Sam. 15, 20, written anu‘aka and read ani‘aka. chief men;¹⁰²2 Kings 24, 15, written ’ulë and read ’elë. I will … make … straight;¹⁰³Isa. 45, 2, written ’aushir and read ’ayashsher. I will … make them run away;¹⁰⁴Jer. 50, 44, written ’aruẓem and read ’ariẓem. on mine eye;¹⁰⁵2 Sam. 16, 12, written ba‘awoni and read be‘eni. cistern;¹⁰⁶Jer. 6, 7, written bor and read bayir. in their march;¹⁰⁷Nahum 2, 6, written bahalokotham and read bahalikotham. set apart;¹⁰⁸2 Chron. 26, 21, written haḥofshuth and read haḥofshith. V inserts here another example, viz. ‘my way’, but N.Y. declares it to be incorrect and H omits it. wilt thou set;¹⁰⁹Prov. 23, 5, written hata‘uf and read hata‘if. ye might provoke Me;¹¹⁰Jer. 25, 7, written hik‘oseni and read hak‘iseni. make straight;¹¹¹Ps. 5, 9, written haushar and read hayeshar. who were set;¹¹²Ezra 8, 17, written hannethunim and read hannethinim. that taught;¹¹³2 Chron. 35, 3, written hammebonim and read hammebinim. Birzaith;¹¹⁴1 Chron. 7, 31, written Birzoth and read Birzaith. will greatly rejoice;¹¹⁵Prov. 23, 24, written gol yagul and read gil yagil. Dehites;¹¹⁶Ezra 4, 9, written Dehawë and read Dehayë. bring forth;¹¹⁷Gen. 8, 17, written hawẓë’ and read hayẓë’. Harsith;¹¹⁸Jer. 19, 2, written haḥarsoth and read haḥarsith. Luhith;¹¹⁹ibid. XLVIII, 5, written halluḥoth and read halluḥith. the entry;¹²⁰Ezek. 42, 9, written hammebo’ and read hammebi’. the strong;¹²¹Zech. 11, 2, written habbaẓur and read habbaẓir. made to murmur;¹²²Numb. 14, 36, written wayyillonu and read wayyalinu. and Shahazim;¹²³Josh. 19, 22, written weshaḥaẓumah and read weshaḥaẓimah. and a royal diadem;¹²⁴Isa. 62, 3, written uẓenuf and read uẓenif. and a thing of nought and the deceit;¹²⁵Jer. 14, 14, written we’elul wetarmuth and read we’elil wetarmith. and the swallow;¹²⁶ibid. VIII, 7, written wesus and read wesis. and the galleries thereof;¹²⁷Ezek. 41, 15, written we’attoḳeha and read we’attiḳeha. and Tilon;¹²⁸1 Chron. 4, 20, written wetolon and read wetilon. Jehiel;¹²⁹2 Chron. 29, 14, written Jeḥu’el and read Jeḥi’el. and prepare ye;¹³⁰ibid. XXXV, 4, written wehikkonu and read wehakkinu. thy bosom;¹³¹Ps. 74, 11, written ḥoḳeka and read ḥeḳeka. a side-structure;¹³²1 Kings 6, 5, written yaẓu‘a and read yaẓi‘a. Jair;¹³³1 Chron. 20, 5, written Ya‘or and read Ya‘ir. alienate;¹³⁴Ezek. 48, 14, written ya‘abor and read ya‘abir. Jeiel;¹³⁵1 Chron. 9, 35, written Je‘u’el and read Je‘i’el. they wander up and down;¹³⁶Ps. 59, 16, written yenu‘un and read yeni‘un. let … cover them;¹³⁷ibid. CXL, 10, written yekassumo and read yekassemo. they cause … to fall;¹³⁸Prov. 4, 16, written yiksholu and read yakshilu. to strive;¹³⁹Judg. 21, 22, written larub and read larib. singing;¹⁴⁰1 Sam. 18, 6, written lashur and read lashir. Laish;¹⁴¹2 Sam. 3, 15, written Lush and read Layish. for fishers;¹⁴²Jer. 16, 16, written ledogim and read ledayyagim. dross;¹⁴³Ezek. 22, 18, written lesog and read lesig. for a spoil;¹⁴⁴Isa. 42, 24, written limshoseh and read limshissah. their furrows;¹⁴⁵Ps. 129, 3, written lema‘anotham and read lema‘anitham. Mephaath;¹⁴⁶Jer. 48, 21, written mopha‘ath and read mepa‘ath. from Naioth;¹⁴⁷1 Sam. 20, 1, written minnawoth and read minnayoth. stretched-forth;¹⁴⁸Isa. 3, 17, written neṭuwothn and read neṭioth. fruit;¹⁴⁹ibid. LVII, 19, written nob and read nib. Nebai;¹⁵⁰Neh. 10, 20, written Nubai and read Nebai. Nephishesim;¹⁵¹ibid. VII, 52, written Nefushesim and read Nefishesim. leave;¹⁵²2 Sam. 14, 7, written sum and read sim. ready dressed;¹⁵³1 Sam. 25, 18, written ‘asuwoth and read ‘asiyoth. Ephai;¹⁵⁴Jer. 40, 8, written ‘ufai and read ‘ephai. Ephrain;¹⁵⁵2 Chron. 13, 19, written ‘Efron and read ‘Efrain. V incorrectly reads ‘Abarim. the second¹⁵⁶This excludes the first ready in Esth. 3, 14. ready;¹⁵⁷Esth. 8, 13, written ‘athudim and read ‘athidim. their lads;¹⁵⁸Jer. 14, 3, written ẓe‘orehem and read ẓe‘irehem. her little ones;¹⁵⁹ibid. XLVIII, 4, written ẓe‘oreha and read ẓe‘ireha. dung.¹⁶⁰Ezek. 4, 15, written ẓefu‘ë and read ẓefi‘ë. [38b]